What are Good Roots?

To understand roots, think of a seed. Our causes are seeds that we plant. They might be good, bad, or pure. When conditions (circumstances) are right, the seeds will grow. Let's say we hear the name of Amitabha Buddha. A seed is planted deep in our Alaya consciousness. We then chant the name. The seed is strengthened and grows. Eventually, the seed can grow into a sapling, then into a tree. As it grows, the tree's roots grow stronger and deeper.

With our Pure Land tree strong and its roots deep, we have "good roots."

With good roots, we continue to return to our practice over many lifetimes. We are drawn to the practice for we have a strong affinity for it. With good roots, conditions naturally occur as those conditions mature. The more we practice and learn, the stronger our "good roots."

We are both happier now and closer to being reborn in the Pure Land in the future.

Essence of the Infinite Life Sutra, Excerpt Fifty-eight

 

The Buddha said: “They plant the good roots, and they are unable to detach from form. They do not seek the Buddha’s wisdom. They are deeply attached to worldly pleasures and the good fortune of the human world. Although they repeatedly cultivate good fortune, the rewards they seek are in the human and heavenly paths. When they obtain the rewards, everything will be abundant, but they are unable to leave the prison of the Three Realms.”

“The Buddha said: ‘They plant the good roots, and they are unable to detach from form.’” This is cultivation with attachment to form. When one has wandering thoughts, discriminations, and attachments, and aspires to do good deeds, one will receive good rewards in the future. But having the thought of seeking the good fortune of the human and heavenly paths is a great obstacle.

“They do not seek the Buddha’s wisdom.” “Buddha’s wisdom” is mentioned in the previous excerpt: “You should understand and believe the supreme wisdom of all Buddhas.” To seek the Buddha’s wisdom is to seek rebirth in the Western Pure Land. The Pure Land is “the supreme wisdom of all Buddhas.”

True wisdom is not to be sought.[1] It is the complete understanding of everything. When the Buddha taught all beings, he answered questions as they were raised, without thinking or contemplating the answer. This is because true wisdom is the innate ability of the true nature. It is innate in the true nature and is not acquired from learning. This is why Ashvaghosha Bodhisattva taught us to be free of the mark of speech, the mark of terms, and the mark of mental cognition.

Being free of the mark of speech means not being attached to the words when one listens to the lectures on the sutras. Being free of the mark of terms means not being attached to terminology. Being free of the mark of mental cognition means not using the sixth consciousness to think and contemplate.

Listening to lectures on the sutras without being attached to the mark of speech, the mark of terms, and the mark of mental cognition is cultivating meditative concentration. Listening clearly and understanding perfectly is cultivating wisdom. Listening to the lectures on the sutras in this way is the simultaneous practice of meditative concentration and wisdom.

“They are deeply attached to worldly pleasures.” Being deeply attached to worldly pleasures is a hindrance that arises from afflictions. One is deeply attached to the Five Desires and the Six Dusts, and to riches and honor and is unwilling to let go of them. “Not seeking the Buddha’s wisdom” is a hindrance that arises from the attachment to knowledge. These two hindrances are extremely serious.

“Although they repeatedly cultivate good fortune, the rewards they seek are in the human and heavenly paths.” This is saying that if one truly observes the precepts and practices goodness, one will have the karmic result of being reborn in the human or heavenly path. If one practices good deeds but transgresses the precepts, one will have the karmic result of being reborn in the Three Evil Paths.

When one who practices good deeds but transgresses the precepts is reborn in the path of hungry ghosts, one will be a king of the ghosts or a deity. Generally the spirits that the Chinese people worship have great influence, are rich, powerful, and have many followers. If one is reborn in the animal path, one will be a pet in a wealthy family and enjoy good fortune in that path. These are examples of those who cultivate good fortune but transgress the precepts.

“When they obtain the rewards, everything will be abundant.” When one receives the good fortune in the human and heavenly paths, one may be a high government official, a general, or belong to a rich family. But which one of them has not created negative karmas or wronged people since ancient times? When one uses up one’s good fortune, one will probably go to the Three Evil Paths in the next lifetime. Even if one does not go to the Three Evil Paths, one will not be that rich in the human path. Each lifetime will become worse and worse than the previous one.

When we realize this, how can we not go to the Western Pure Land?

When we look at the conduct and actions of the powerful or influential people in today’s society, then we know that we do not want to come back to this human world again. If we do come to the human path again, we should come as a Buddha or a bodhisattva manifested as a being. If we do not come as a Buddha or a bodhisattva manifested as a being, it is still karmic retribution—this is terrible!

We should be constantly vigilant: enjoying the good fortune in the human path is very frightening, but enjoying the good fortune in the heavenly path is not the ultimate either.  Although there are few opportunities for us to commit evil deeds in heaven, we will still fall into a lower path when the good fortune is used up. As it is stated in the Lotus Sutra: “There is no peace in the Three Realms, just like a house on fire.”

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[1] Wisdom comes by letting go of attachments, discriminations, and wandering thoughts. From deep concentration, wisdom arises. It cannot be sought by thinking that one wants wisdom. The thought about seeking wisdom is a wandering thought.—Trans.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung 

Essence of the Infinite Life Sutra, Excerpt Fifty-seven

 

Ajita, you should know that doubt and delusion will do bodhisattvas great harm and cause them to lose great benefit. Therefore, you should understand and believe the supreme wisdom of all Buddhas.

“Ajita” is Maitreya Bodhisattva. At the discourse on the Infinite Life Sutra, there were two primary beneficiaries: Elder Ananda in the first part of the discourse and Maitreya Bodhisattva in the latter part. The significance of this is very profound. As Maitreya Bodhisattva will be the next Buddha in this world, the Buddha exhorted him, that when he attained Buddhahood in the future, to be sure to speak the Infinite Life Sutra and to urge people to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land.

“You should know that doubt and delusion will do bodhisattvas great harm and cause them to lose great benefit.” “Doubt” refers to having doubts about the Dharma door of seeking rebirth in the Pure Land—of “belief, vow, and mindfully chanting the Buddha-name.” Consequently, this loss is too immense. For example, if a bodhisattva believes in “belief, vow, and mindfully chanting the Buddha-name,” sincerely chants “Amituofo,” and seeks rebirth in the Pure Land, he will attain Buddhahood in one lifetime. He does not need to go through three asamkheya kalpas.[1] This is why here the Buddha said that not believing the Pure Land method is an immense loss.

We usually do not have true confidence in Buddhas and bodhisattvas. We still have doubts. Although we learn Buddhism, we continue to consult with fortune-tellers and feng shui experts. This means that we do not have confidence in Buddhas and bodhisattvas. Our minds are contaminated with impurities. The loss is enormous. The purpose of learning Buddhism is to seek a pure mind—One Mind Undisturbed.

“Therefore, you should understand and believe the supreme wisdom of all Buddhas.” The three Pure Land sutras contain the teachings of being mindful of Buddha and seeking rebirth in the Western Pure Land. We will still not completely understand this even if we have the help of the Buddhas’ causal vows.

In this lifetime, we have encountered the Pure Land method. If we can truly believe and vow to seek rebirth in the Western Pure Land, then this is supreme wisdom. Not only is our wisdom supreme, our good fortune is also supreme. If we do not have the highest wisdom and good fortune, we will not practice this method.

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[1] Since asamkheya means uncountable, exact measurements of time are not known. But some common values are 10⁵¹, 10⁵⁹, and 10⁶³ years.—Trans.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung 

Essence of the Infinite Life Sutra, Excerpt Forty-six

 

People in this world are indecisive and indolent. They are unwilling to do good deeds, be disciplined in their behavior, or cultivate [proper] karmas. They disobey their parents and rebel against their teachings. They are like foes to their parents, who may as well not have them as children. They are ungrateful, go against ethics, and do not repay kindness shown to them. They are dissolute, fool around, and indulge excessively in alcohol and good food. They are rash, overbearing, and contradictory, ignorant of the ways of the world. They have no sense of righteousness or propriety, and cannot take advice or guidance.

“People in this world are indecisive and indolent.” “Indecisive” means that the mind does not have a stand and has no direction. “Indolent” means laziness and the seeking of momentary comfort and pleasure.

If one wants to accomplish an undertaking, whether mundane or supramundane, the first requirement is to have an aspiration. This serves as the direction and goal for one’s lifelong effort. Some people seek fame and become famous. Some people seek gains and they acquire them. Why? Because they concentrate on one goal. It is the same with cultivation. There are many Buddhist schools and methods but one can delve deeply into only one.

Great Master Shandao said that if one wants to seek understanding, one can use teachings from various schools as reference, but for cultivation, one must choose only one Dharma door. One can know various paths but can walk only one. One cannot walk two paths at the same time. Therefore, to reach one’s goal there must be only one method of cultivation. This is the principle.

All Buddhas urge people to mindfully chant the Buddha-name and seek rebirth in the Western Pure Land. Why? Although there are many Buddhist schools and Dharma doors, they are all different in degree of difficulty. For example, the goal of Zen meditation is to enlighten the mind and see the true nature. But it is hard to see the true nature. Why can’t one see the true nature? Because there are obstacles. What obstacles? Affliction of Views and Thoughts, Affliction of Dust and Sand, and Affliction of Ignorance. One must completely eradicate Affliction of Views and Thoughts as well as Affliction of Dust and Sand, and eliminate at least a part of ignorance before one can enlighten the mind and see the true nature.

When one mindfully chants the Buddha-name and seeks rebirth in the Western Pure Land, one will carry along one’s residual karmas. It does not matter if one has not eliminated a part of Affliction of Views and Thoughts. This is why the Pure Land method is wondrous and why all Buddhas extol it greatly.

But being indecisive and indolent is a grave obstacle, regardless of which Dharma door one learns and practices. Even when one chants the Buddha-name, one will not be able to attain rebirth in the Western Pure Land.

“They are unwilling to do good deeds.” Being able to practice virtuous conduct is good fortune. People in this world all seek wealth, wisdom, good health, and longevity. Can they get them? “In Buddhism, every wish can be fulfilled.” If one knows the right principle and method and seeks accordingly, one’s every wish will be fulfilled.

Wealth is a karmic result. Where there is a result, there must have been a cause. When one cultivates a cause, one will surely get the result. The cause of having wealth is giving. The more one gives, the more one will get. When one gives, one is planting a cause. When one gives naturally, one will get the result quickly, and in abundance.

Wisdom is a karmic result. Its cause is the giving of teachings. When one willingly and gladly teaches what one knows, whether worldly knowledge or Buddhism, and does not hold back anything, one will have more and more wisdom.

Good health and longevity are karmic results. The causes are the giving of fearlessness. When others have fear or difficulty, we help them or protect them so that they feel secure and are free of all fears. These actions are the giving of fearlessness. The most thorough and ultimate giving of fearlessness is nothing other than having a vegetarian diet. One does not eat the flesh of any being. One should not upset or harm any being. The karmic results are good health and longevity.

They are unwilling to “be disciplined in their behavior, or cultivate [proper] karmas.” “Be disciplined in their behavior” means cultivating one’s body and mind. “Cultivate [proper] karmas” means cultivating one’s wholesome karmas.

“They disobey their parents and rebel against their teachings. They are like foes to their parents, who may as well not have them as children.” The children defy their parents. They are like enemies to their parents, who feel that they would rather not have them as children. Such is the disappointment the parents have with their children.

“They are ungrateful, go against ethics, and do not repay kindness shown to them. They are dissolute, fool around, and indulge excessively in alcohol and good food.” The children fail to show gratitude to their parents for their kindness in raising them. They do not provide for their parents. In addition, they “indulge excessively in alcohol and good food.” This means that they are particular about their food. Being dissolute means that they do whatever they like. Fooling around means that they hate to do proper work; they like to eat and loaf about.

“They are rash, overbearing, and contradictory, ignorant of the ways of the world.” “Contradictory” means that they lose their temper and have conflicts with others. They do not know the ways of the world. They are obstinate, boorish, domineering, and unreasonable.

“They have no sense of righteousness or propriety, and cannot take advice or guidance.” They do not want to hear advice or accept good suggestions.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung 

Essence of the Infinite Life Sutra, Excerpt Thirty-nine

Having received the Buddha’s clear teachings, we need to be focused and diligent in our learning, and practice according to the teachings. There is no doubt at all.

When we receive the Buddha’s clear teachings, we need to aspire to learn and practice with concentration and diligence. We should practice according to the teachings without any doubt or regret. If we learn and practice this way, we will succeed.

~ Essence of the Infinite Life Sutra by Venerable Master Chin Kung